The notion that certain mythological concepts are metaphorical is not unique, as mythology as a whole can be seen as a collection of symbolic representations conveying intricate psychological ideas. Even the figure of Krishna, a central deity in Hindu mythology, can be viewed as a symbolic embodiment of complex philosophical and psychological concepts, rather than a literal, historical figure.

The man’s reaction was astonishing – anger and threat flashed across his face as he exclaimed, “Do you think Krishna is polygamous?” I was taken aback, wondering why he was surprised and indignant. Wasn’t this a well-known aspect of Krishna’s story? The encounter left a lasting impression, and over the years, I’ve met numerous individuals who claim to be authorities on scripture despite never having read the texts themselves.

Krishna’s multiple marriages are, in fact, well-documented in various ancient sources, including the Mahabharata, Harivamsa, Vishnu Purana, and Bhagavata Purana, which span from 300 BCE to 1300 CE. These texts describe Krishna’s eight principal wives, known as the asha-bharyas, as well as his 16,100 junior wives. This aspect of Krishna’s life is not a matter of interpretation, but rather a historical and scriptural fact that has been recorded and passed down through the centuries.

Krishna’s eight principal wives, known as the asha-bharyas, are renowned figures in Hindu mythology. They are Rukmini of Vidarbha, Satyabhama, Jambavati, Kalindi, Bhadra of Kekeya, Mitravinda of Avanti, Satya of Kosala, and Lakshmana of Madra. Each of these women has a unique story of how they came to be married to Krishna, showcasing the diverse circumstances that brought them together.

Two notable examples of these stories are those of Rukmini and Satyabhama. Rukmini, the princess of Vidarbha, chose to elope with Krishna, demonstrating her strong will and determination. In contrast, Satyabhama was given in marriage to Krishna by her father, Satrajit, as a gesture of gratitude. Satrajit was thankful to Krishna for uncovering the truth behind the murder of his brother, Prasenajit, showcasing Krishna’s role as a champion of justice and righteousness.

LORD KRISHNA’S EIGHT WIVES:

Rukmini: The princess of Vidarbha and Krishna’s first wife. She is considered an avatar of Sridevi, the goddess of prosperity.

Satyabhama: The third wife, a Yadava princess, and an aspect of the earth goddess Bhudevi.

Jambavati: The daughter of Jambavan, a devotee of Rama, who gifted her to Krishna. She is believed to be an aspect of Niladevi, the third aspect of Lakshmi.

Kalindi: The goddess of the river Yamuna and the daughter of the Sun Deity.

Mitravinda: The daughter of King Jayasena of Avanti, and a first cousin of Krishna.

Nagnajiti: The daughter of King Nagnajita of Kosala.

Bhadra: Represents pure love, an obedient child, and a devoted wife.

Lakshmana: The daughter of an unnamed ruler of the kingdom of Madra.

Jambavati’s marriage to Krishna is a testament to his impressive physical strength. The bear-king, Jambavan, was so impressed by Krishna’s wrestling prowess that he offered his daughter, Jambavati, in marriage to the victorious Krishna.

Kalindi, on the other hand, is a unique case, as she is actually the personification of the river Yamuna. According to myth, Kalindi followed Krishna from the Gangetic plains to his kingdom in Dwarka, demonstrating her devotion and loyalty to him.

Bhadra and Mitravinda, two of Krishna’s other principal wives, chose him as their husband in their respective swayamvaras, a traditional Indian ceremony where a woman chooses her husband from among a gathering of suitors. This highlights Krishna’s charm and appeal, as these women actively selected him as their life partner.

Radha, a pivotal figure in Krishna’s story, is conspicuously absent from early Puranas, only to emerge in folk literature and later Puranas, such as the Brahmavaivarta Purana. In these texts, Radha is portrayed as Krishna’s true cosmic wife, despite never marrying him on earth. Instead, she remains in Vrinda-vana with her husband, while Krishna departs for Mathura and eventually Dwarka.

The nature of Radha’s relationship with Krishna has long been a subject of discomfort and debate. In 1718, a theological dispute erupted at the court of Nawab Murshid Ouli Khan, centering on the concepts of Svakiya (Radha as Krishna’s wife) and Parakiya (Radha as married to another). The Parakiya perspective ultimately prevailed, reflecting the complexity and sensitivity surrounding Radha’s relationship with Krishna, which continues to be a topic of discussion and interpretation.

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